And when the believers were truly restricted among those described, it was clarified that whoever leaves what he is upon from the necessity of the abode of disbelief and abstaining from jihad, he will join their rank even if they are higher than him in it. So he said, mentioning the fourth category: ﴿And those who believed﴾. And since they had delayed in responding to the call of the Prophet, blessings and peace be upon him, for a period, he included the neighbor and said: ﴿Afterwards﴾, meaning: after their belief was delayed from the earlier ones. ﴿And they emigrated﴾, meaning: they followed the earlier ones. And from Ibn Abbas, may Allah be pleased with him, it is said that they are those who emigrated after Hudaybiyyah. He said: And that is the second emigration. ﴿And they strove with you﴾, meaning: against whom you strive from the party of Satan. ﴿So those are of you﴾, meaning: they have what you have and upon them is what is upon you from inheritances, spoils, and others; because the comprehensive description is the basis for the rulings even if their rank is delayed from you as the tool of distance has made clear.

And when it was clarified that they are from you, it was also clarified that whenever the description that establishes the authority gathers them, the closeness of kin is more deserving than others. So he said: ﴿And those of kin﴾, meaning: from the believers who are described. ﴿Some of them are more deserving of one another﴾, meaning: in inheritance and other matters among those characterized by the authority of religion that is free from kinship. ﴿In the Book of Allah﴾ (p-349), meaning: the Qur'an or in its ruling and division which the Greatest King has revealed to you in the verses of inheritance, which are restricted to the close relatives. Thus, it abrogated the authority, so there is no indication of inheriting others. And Ibn Abd al-Barr mentioned in Al-Isti'ab in the biography of Al-Mundhir ibn Amr that Badr severed the brotherhood between the companions, may Allah be pleased with them. This means that this verse is abrogating the verse: 'Some of them are allies of others' and that verse at that time would clarify the matter of what was before the Battle of Badr - and this is good. And the verse in Surah Al-Ahzab supports it. Then He, glorified and exalted is He, justified what was mentioned with what encourages it, saying: ﴿Indeed, Allah﴾, meaning: the One who possesses all attributes of perfection, ﴿is Knowing of all things﴾. So He knows that this is what the interest revolves around and by which the unity endures, just as He knew at the beginning that the basis of inheritance and other necessities of closeness through Islamic brotherhood is more deserving for what is in that from increasing your numbers, supporting your weakness, gathering your scattered, and making what is between you from brotherhood like the bond of kinship. But now, religion has struck its walls, and it has been established with its foundations and pillars, and disbelief has turned away with its authority, and it has retreated with its allies. So they inherited through Islam and kinship, and they severed ties with the disbelievers, and they drew near and distanced themselves from them just as they distanced themselves from you, and they disavowed them just as they disavowed you. Thus, the end of the Surah has aligned with turning away from the world, reconciling between people, and clarifying the true believers and following the knowledgeable in all actions without objection - from its beginning, and clarifying who is an ally and who is an enemy from the beginning of Al-Bara'ah. And Allah is the Grantor of success.